We liberal Jews are quite familiar with the b'rakhah known as "Shehechiyanu." It's our all-purpose blessing of thanksgiving. We recite it all the time, over almost every conceivable moment of personal and communal celebration. In fact, though, the tradition knows of (at least) three b'rakhot of thanksgiving, each one to be recited at specific moments over specific things and under specific conditions. This doesn't mean we need to stop saying Shehechiyanu at the drop of a hat - er, kipah - but it's not a bad idea to keep the other b'rakhot in mind.

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In this installment, we look at a t'shuvah (responsum) from 1948 by a leading Orthodox posek on the question of draft exemptions for Torah students. We doubt that his opinion would be popular among today's chareidim. Not surprisingly, we find his reasoning impeccable.

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In Israel, as estimated 60,000 full-time students at chareidi (ultra-Orthodox) yeshivot are exempt from giyus (the draft). It's a bitterly contested issue, especially during a two-year war when the other segments of Israel's population have shouldered a heavy burden of military service. The chareidim justify the exemption for halakhic reasons (among others). Hmm... does Jewish law really grant yeshivah students an exemption from the army? In this installment, we consider their major arguments.

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The birkot hanehenin, the blessings we recite before deriving material benefit from Creation: why exactly do we recite them?

At the moment of kiddushin, the inception of marriage, we recite the b'rakhah known as birkat eirusin, "the betrothal benediction." What does the text of that b'rakhah tell us about the nature of marriage according to the halakhah? Surprisingly - well, maybe not surprisingly - there's a machloket over that!

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Do poskim rely upon the principle "great is human dignity" as an argument for making permanent and positive changes in halakhic observance? Not often... but sometimes they do. Here's an example of an Orthodox authority who uses the argument gadol k'vod hab'riyot to justify removing a well-known barrier to justice and equity in traditional practice. And although we progressives solved that problem many years ago, we do not hesitate to call this rabbi one of our halakhic heroes.Get the source sheet at www.freehofinstitute.org/podcast

In shiur ​#73, we saw that the exalted halakhic principle "great is human dignity" has historically played but a minor, limited role in practical halakhic decision making. This shiur considers a famous exception to that rule. Rabbi Moshe Isserles permitted a couple to violate the Rabbis' prohibition against holding weddings on Shabbat when postponing the hupah until Sunday would have brought shame and humiliation upon the bride. His halakhic argument suggests that poskim are entitled to abandon established halakhic precedent when, in their estimation, ethical necessity demands a different decision. It's a big deal.

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It's a positive ("thou shalt") mitzvah to tell the story of our redemption from Egypt on seder night. So why do we not recite a b'rakhah, a blessing over Hagadah, the telling of the story? Many have asked this question, and many have offered answers. In this installment we consider some of those answers. And we may even suggest one of our own.

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